CHAPTER II. INSTITUTION OF THE PRIMACY. THE promise made by Christ to Peter, that He would make him the fundamental rock of His Church, and give him the keys of the kingdom of heaven, and the solemn charge given him to confirm his brethren, prepare us for the collation of extraordinary power. The denial of his Divine Master, might, however, seem to be an insuperable obstacle to the elevation of this frail apostle: but his tears, which were bitter and abundant, washed away his prevarication, and Christ after His resurrection, appearing to him with other disciples, Thomas, John and James, and two others, besides Nathaniel, of Cana in Galilee, was pleased to fulfil His promise, after He had first elicited repeated protestations of special love. He first presented Himself to Peter and the others as they were fishing, and directed them to cast the net on the right side of the ship, assuring them that they would find fish. The verification of this assurance led John to recognise Him, and Peter apprized of the presence of his Master, hastened to cast around Him his coat. Then, as the other disciples came in the ship, drawing the net with fishes, and reached the shore, "Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three. And although there were so many, the net was not broken." It cannot be doubted, that by this miraculous draught was typified the wonderful conversion of nations by the apostles, with Peter at their head, acting under the command of Jesus. The occasion was most opportune for declaring the office of Peter. "When, therefore, they had dined, Jesus said to Simon Peter: Simon, son of John, lovest thou me more than these?" Some have absurdly explained this question, as if Peter were asked whether he loved his Lord more than the fish; but this cannot be seriously advanced. The comparison is evidently referred to the persons present. Peter declares his affection: "He saith to Him: yea, Lord, thou knowest that I love thee." This declaration was followed by the pastoral commission: "feed my lambs." This regards the *John xxi. 11. + βόσκε τα αρνία με. tenderest, weakest portion of the flock, the little ones in Christ, the faithful who are as lambs in regard to those who have begotten them, or brought them forth in Christ. The question is renewed: "He saith to him again: Simon, son of John, lovest thou me? He saith to him: yea, Lord, thou knowest that I love thee. He saith to him: feed my lambs."* The commission is repeated, in a new form, as appears by the Greek text. The former injunction regarded feeding, the present comprises the whole pastoral care to tend, to watch over, to restrain, to bring back the stray sheep, to cast away the contagious, and to do all that a shepherd may do for his flock. "He saith to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because He saith to him the third time, lovest thou me? And he said to Him: Lord, Thou knowest all things: Thou knowest that I love Thee. He said to him feed my sheep." Thus on the manifestation of his ten der love, and enlightened faith, Peter receives the commission to feed the sheep of Christ, those who are to the faithful as sheep to lambs, their parents in Christ. Thus does Peter receive, in the presence of the beloved disciple, and of James, Thomas and others, a commission, the highest that could be given, whereby he becomes, in the place of Christ, the shepherd of the flock. The declaration of special love, which was demanded of him, shews that special power was to be imparted: the repetition of the injunction in various forms shews the intention of our Lord to communicate all necessary power for feeding, tending and governing all His flock; so that he who doubts of the primacy of Peter, must pay but little attention to the words of Christ, and the circumstances in which they were uttered. The justice of the reasoning of St. Bernard on the sacred text must strike every unprejudiced mind. Addressing Pope Eugenius he thus speaks: "You are he to whom the keys were given; to whom the sheep were entrusted. There are indeed likewise other gate-keepers of heaven, and pastors of the flocks; but you have inherited both titles in a sense far different and more sublime. They have each of them, their respective flocks, severally assigned to them: all have been entrusted to you, one flock to one man. Nor are you the shepherd of the sheep alone, but of the shepherds also; the one pastor of all. Do you ask me how I prove this? From the word of the Lord. For to which, I do not say of the bishops, but of the apostles themselves, were all the * ποίμαινε τα πρόβατα μου. The Vulgate read ἀρνία. The Greek term is taken for governing, as kings were called shepherds of the people: ποιμενες λαων. See Homer, passim. + βόσκε τα πρόβατα μου. 6 sheep committed so absolutely and unreservedly? If thou lovest me, Peter, feed my sheep.' What sheep? The people of this or that district, city or kingdom? My sheep,' he says. Who does not manifestly see that He did not designate any, but assigned them all to him? None are excepted where no distinction is made. The other disciples were perchance present, when entrusting all to one, He recommended unity to all, in one flock and one shepherd: according to that passage: 'My dove is one, my beautiful one, my perfect one." Our Lord had foretold the union of Gentiles and Jews in His Church. "Other sheep I have," said He, "that are not of this fold: them also I must bring; and they shall hear my voice: and there shall be made. one fold and one shepherd." This was not to be accomplished by Himself personally, since He was not sent by His Father unless to the sheep that had strayed away of the house of Israel. By the ministry of His apostles this great work was to be effected, and all his sheep were to be united in one fold under the charge of Peter. Apart from all tradition, and on the strictest principles of critical exegesis the superior authority of Peter is proved from the Scripture. We cannot suppose the keys of the kingdom, the confirmation of the brethren, the feeding of lambs and sheep, to denote no special authority. We cannot capriciously extend to the other apostles a promise, charge, and commission addressed especially to him alone. Christ is the good shepherd: He charges Peter to act in His stead. Thus in withdrawing His sensible presence, He leaves Peter clothed with His authority, and insinuates its tender and kind character by an image the most affecting. I omit to mention the many circumstances wherein our Lord by His actions signified the special power of Peter. From his bark he teaches the multitude: to him He gives the command to let down the net, and He rewards his obedience by a miraculous draught of fishes: to him He promises that he shall henceforth catch men. He commands him to walk to Him on the waters, and stretches forth His hand to support him, when the weakness of his faith causes him to begin to sink. He pays tribute for him, as well as for Himself. All these facts are, nevertheless, not without special import, and have forced themselves on the attention of the declared enemies of the Primacy. Barrow supposes the excellent qualities of Peter for leadership to have disposed our Lord to grant him the precedency. "They," he observes, "probably might move our Lord Himself to settle, or at least to insinuate this order; assigning the first place to him, whom He knew most willing to serve Him, and most able to lead on the rest in His service. It is indeed observable, that upon all occasions our Lord signified a particular respect to him, before the rest of his colleagues; for to him more frequently than to any of them He directed His discourse; unto him, by a kind of anticipation, He granted or promised those gifts and privileges, which He meant to confer on them all; him He did assume as spectator and witness of His glorious transfiguration; him He picked out as companion and attendant on Him in His grievous agony; his feet He first washed; to him He did first discover Himself after His resurrection, (as Saint Paul implieth) and with him then He did entertain most discourse; in especial manner recommending to him the pastoral care of the Church; by which manner of proceeding our Lord may seem to have constituted St. Peter the first in order among the apostles, or sufficiently to have hinted His mind for their direction, admonishing them by His example to render unto him a special deference."* After such admissions the reader must be surprised to find the writer denying all authoritative primacy. With greater consistency St. Francis de Sales exhibits the privileges of the prince of the apostles, as insinuated under various images in the divine writings :— "Is the Church likened unto a house? It is placed on the foundation of a rock, which is Peter. Will you represent it under the figure of a family? You behold our Redeemer paying the tribute as its master, and after Him comes Peter as His representative. Is the Church a bark? Peter is its pilot; and it is our Redeemer who instructs him. Is the doctrine by which we are drawn from the gulf of sin represented by a fisher's net? It is Peter who casts it; it is Peter who draws it; the other disciples lend their aid; but it is Peter that presents the fishes to our Redeemer. Is the Church represented by an embassy? Saint Peter is at its head. Do you prefer the figure of a kingdom? Saint Peter carries its keys. In fine, will you have it shadowed under the symbol of a flock and a fold? Saint Peter is the shepherd and universal pastor under Jesus Christ."+ The occasion of promising this power was the confession which Peter made of the divinity of Christ, and the declaration of greater love than that of the other apostles was required before its collation, yet the office was not merely personal. The reward was the greater because it was to be perpetuated in his successors. St. Leo justly says: * Barrow, on the Supremacy. † Controverses de S. Franc. de Sales, disc. 42. "Whatever is done by us correctly, or is properly decreed, whatever is obtained from divine mercy by daily supplications, we owe to his works and merits, whose power abides, and whose authority is pre-eminent in his See. That confession, dearly beloved, which was inspired into the heart of the apostle by God the Father, and which rises far above all the uncertain opinions of men, obtained this favor, and received for its recompense the firmness of the rock, not to be shaken by any assault however violent."* The image of a foundation presents the idea of permanent support: the fabric cannot subsist without a foundation the kingdom of Christ must have always a ruler, bearing the keys, and exercising the sovereign powers under Christ; the brethren need always to be confirmed in faith: the lambs and sheep of Christ at all times need the care and guidance and protection of a pastor, who may keep them all in one sheepfold. Since the powers of hell cannot prevail against the Church, the fundamental authority of Peter can never cease: since the kingdom of Christ shall endure for ever, there must be always a viceroy: since the prayer of Christ is always heard for His reverence, the faith of Peter can never fail : since there shall be always one fold, there shall be likewise one shepherd. If there be any thing clear in Scripture, it is the promise of the primacy and its institution. "To thee," says Christ, "I will give the keys of the kingdom of heaven." "I have prayed for thee that thy faith fail not and thou being once converted confirm thy brethren." "Feed my lambs, feed my sheep." He distinguishes him from the rest: "Blessed art thou Simon Bar-jona." "Simon, Simon." "Dost thou love me more than these?" As the powers given to the apostles generally are believed to be continued in their successors; as the authority to teach, baptize, and otherwise concur to the salvation of men by ministerial functions, is perpetual; so must the peculiar privileges of Peter be recognized in his successors. A leader is still more necessary for a body so numerous as are the successors of the apostles: a ruler is indispensable for a kingdom so extensive as the Church actually diffused throughout all nations, lest being divided, it be brought to desolation: a pastor for the whole flock is essential at all times that the unity of the sheepfold may be maintained. Thus by the very same line of argument whereby we infer the perpetuity of the apostolic ministry, we are led to acknowledge the headship, or primacy, as a permanent institution of Christ. What, then, is the nature of this primacy? Limiting myself for the present to the sacred text, I answer, that it is a fundamental principle • Serm III. in anniv. assumpt. ejusdem. |